Nakago
Nakago's story is scarcely touched upon until the end of the story. Like Tasuki, he most often hides behind a shield of self-control (much more effectively than Tasuki, but that is natural, given their ages.) Hunted with his people to the brink of extinction, traumatized by the death of his mother, and used as little more than a sexual toy by a self-absorbed emperor, there is 
little wonder why Nakago would hide his emotions from the world. His calculating mind is quick to analyze the weaknesses of allies and enemies alike, and he uses both to do his bidding.
Nakago represents the ultimate manipulation of people's emotions, desires and passions. By using people, by playing off their emotions, he is nearly able to succeed in his plans. In exchange, the people he has used wind up dead or broken. In addition, he represents the ultimate denial of his own feeling. There is little doubt that Yuu Watase sees this sort of behavior as the most dangerous to a young person attempting to learn the nature of love.
Amiboshi
The danger Amiboshi poses is not readily apparent. After all, he's a nice kid. He cares for his brother, he does his duty as a Shichiseishi, and in the end, all he wants is peace for Kutou. It is this desire for peace that drives him to hide from the other Seiryuu Shichiseishi.
Amiboshi represents the dangers of abstinence. In this case, it is not abstinence from sex, so much as it is abstinence from love. Amiboshi's reaction, in order to protect the ideals he believes in, is to simply cease to be a part of it. As Miaka points out to him, however, you simply can not run from a problem. You must face it. In the same manner, you cannot hide from your problems in love, you must face them.
Suboshi
Suboshi represents the flip side of the coin. Instead of running from his problems, as Amiboshi does, he chooses to confront them rashly and violently. This too is dangerous. Instead of thinking through his problems, he acts in bursts of pure emotion. It is this behavior that leads to the death of Tamahome's family, to his abandonment of his brother to continue serving Yui, and to his fixation with the punishment of Miaka.
In Suboshi's defense, he is younger than most of the Shichiseishi, but by the inclusion of Chiriko's noble aspiration, Yuu Watase seems to suggest that this is no excuse. It is almost certain that Suboshi felt that his actions were completely justified. Regardless, this does not make them correct.
Soi
Soi is one of the Seiryuu Shichiseishi who generates the most sympathy. It is debatable whether she truly loves Nakago, or whether her love is merely misunderstood gratitude toward her rescuer. For the sake of this article, we will skip the debate and consider her love to be very real indeed.
Even so, Soi is blinded by love. Although she is essentially a good person, her love for Nakago overpowers her feelings of right and wrong. This sort of devotion leads to suffering, doubt, and shame. Soi's feelings for Nakago cause her to do anything to win his approval, sacrificing even her self-respect. Her story is one common to many teenagers, who consent to the desires of the people they love in order to gain their love in return. Nakago, however, simply continues to use Soi, and only in her death does he ever reveal his true feelings for her.
Ashitare
The misshapen and oft-abused Ashitare represents in a very graphic sense, the dangers of a fear-based relationship. He serves Nakago unquestioningly, is punished severely when he fails, and when he no longer is of any use, he is destroyed.
Like so many abusive relationships, Ashitare never raises a fist against his abuser. Instead, he turns on others to relieve his bitterness and misery. The implications of such a relationship are clear. Such a relationship hurts not only the abused, but the people around the abused.
Tomo
A bright peacock in face paint, feathers, and gold, Tomo's gaudiness reminds us of stereotypical homosexual imagery. In addition, he tells Miaka that he is not "interested in girls." He even shows an active interest in Nakago. Despite this, Tomo is not a homosexual. He is a Tomosexual. Tomo outshines even Hotohori in his narcissism, and he represents supreme love of self.
All of Tomo's actions all lead to one thing: the forwarding of his own schemes. He sees Nakago as the initial means to this advancement. Naturally, he sees Soi as a threat, and so he treats her as a rival. This isn't necessarily a rival in love (although Tomo would more than willingly sleep with Nakago to further his own plans), but a rival in success. Tomo wants to be second only to Nakago, and even there, he might not stop, given the opportunity.
There is little wonder why Nakago is unaffected by Tomo's death. In all likelihood, Suboshi did Nakago a favor. It seems clear by his reaction that Nakago had already marked Tomo for death. In the end, Tomo's blindness to anything but his own schemes would have killed him.
Miboshi
Miboshi is Chiriko's opposite. There is no wonder why these to are chosen to struggle against one another. Chiriko represents, youth, innocence and the idealism of duty. Miboshi is corruption. He represents what happens to so many idealistic visions. They become tainted by self-servile aspirations. Chiriko's sense of duty is consumed by Miboshi's sense of self, just as Chiriko's body is taken by Miboshi's mind. The struggle ends in sacrifice: in order to purge what is vile, what is good must be destroyed.
Yuu Watase warns us against becoming consumed with our very existence. We must fight to avoid corruption before it happens, because afterwards, it may be too late.
In the end, Miaka is granted her wishes. Because of her ordeals, she uses them sensibly and responsibly. She is united with her true love and she lives happily ever after. It is a fairy tale ending, but Yuu Watase suggests that there is hope for us all. By not giving in to false desires, by remaining true to our hearts, our families, and our friends, we will succeed in walking that fine line. We will not be swept up by temptations. Most importantly, we will make decisions that are right for us. That is the most critical lesson to be learned. It was true in ancient China, it is true today, and it will be true when we are nothing more than myths in someone else's book.
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Article copyrighted 1999 Bard
